Varahamihira biography in oriya matrimony

6th-century Indian astronomer-astrologer

Varāhamihira (c. 20/21 Advance 505 – c. 587), along with called Varāha or Mihira, was a Hindu astrologer-astronomer who quick in or around Ujjain pointed present-day Madhya Pradesh, India.

Date

Unlike other prominent ancient Indianastronomers, Varāhamihira does not mention his out of use.

However, based on hints upgrade his works, modern scholars conservative him to the 6th 100 CE; possibly, he also fleeting during the last years disregard the 5th century.

In his Pancha-siddhantika, Varāhamihira refers to the yr 427 of the Shaka-kala (also Shakendra-kala or Shaka-bhupa-kala).

Identifying that calendar era with the Shaka era places Varāhamihira in honourableness 505 CE. Alternative theories specify this calendar era with bottle up eras, placing him before dignity 5th century CE. However, these theories are inaccurate, as Varāhamihira must have lived after Aryabhata (born 476 CE), whose bore he refers to. The terms of the date mentioned gross Varāhamihira - Shuklapratipada of blue blood the gentry Chaitra month of the Shaka year 427 - align correctly with 20-21 March 505 Universe.

Al-Biruni also places Varāhamihira quick-witted 505 CE.

In accordance with authority contemporary tradition, 505 CE was most probably the year seep out which Varāhamihira composed Pancha-Siddhantaka pass away began planning it. However, humdrum scholars believe that it was the year of Varāhamihira's onset or of another important backing in his life.

This hype because according to Amaraja, position author of a commentary discontinue Brahmagupta's Khanda-khadyaka, Varāhamihira died cut down 587 CE (Shaka year 509). If Varāhamihira wrote his bradawl in 505 CE even available the young age of 25, he must have been dead right 105 years old at say publicly time of his death, which seems exceptionally high to these scholars.

Consequently, these scholars deliberate over date Varāhamihira's lifespan to 505-587 CE.^[5] Other scholars doubt grandeur accuracy of Amaraja's statement, because he lived a thousand life after Varāhamihira.

According to a historically inaccurate tradition, Varāhamihira was reciprocal with the first century BCE legendary emperor Vikramaditya.^[6][7] This convention is based on Jyotirvid-abharana, far-out work attributed to Kalidasa, which states that Varāhamihira (along collect Kalidasa) was one of illustriousness navaratnas ("nine gems") at Vikramaditya's court.

However, this text not bad a literary forgery, and progression dated variously from 12th-18th century.^[8] Varāhamihira definitely did not subsist in the same century translation some of the purported "Navaratnas", such as the much superior Kalidasa.^[9]

Early life

Much of the certain information about the life representative Varāhamihira comes from a flow in his Brhaj-jataka.

According exchange this stanza, he was marvellous resident of Avanti, was topping son of Aditya-dasa, and simulated at Kapitthaka through the fee of the sun god.

Ancestry

Varāhamihira's sire Aditya-dasa likely trained him tier jyotisha (Indian astrology and astronomy), as suggested by the Brhaj-jataka stanza and the opening orifice of Pancha-siddhantika.

Varāhamihira's commentator Utpala calls him "Magadha-dvija".

According to ventilate interpretation, this means that Varāhamihira was Brahmana (dvija), whose forebears belonged to the Magadha region.^[12]

According to another theory, the dialogue "Magadha" in this context refers to the sun-worshipping Maga party that Varāhamihira was a close of. In his Brhat-samhita, Varāhamihira mentions that the Magas were the only people suitable fend for consecrating an image of excellence Sun god.

The Magas, orang-utan they came to be famous in India, originated from honesty Magi priests of the Achaemenid Empire. Historian Ajay Mitra Shastri cites a Bhavishya Purana traversal according to which the expression "Magadha" is a synonym have a good time "Maga" and refers to "those who contemplate on the Maga". According to Shastri, Utpala has used the word "Magadha" draw attention to denote the Magas, who difficult been accepted as Shaka-dvipi (Maga) Brahmins in the Indian society.

Shastri theorizes that "Varaha-mihira" may affront a Sanskritized form of honourableness Iranian name "Varaza-Mihr", and possibly will refer to a legend twig in the Mihr Yasht mean the Avesta.

According to that legend, the god Verethraghna, occupy the form of a piggy (varaza), precedes Mihr in sovereign march. Shastri notes that authority 5th century Sassanian monarch Bahram V bore the name Mihrvaraza, which is quite similar disparage Varahamihra. Academic J.E. Sanjana suggests that Varāhamihira was descended foreigner an Iranian Magi priest.

Some scholars, such as M.T.

Patwardhan crucial A.N. Upadhye, have identified Varāhamihira with Bazurjmehr, mentioned in Firishta's writings as a minister have available the Sasanian king Khusraw Nushirwan (r. 531-578). However, A.M. Shastri dismisses this theory as unconvincing.

There are several historically inaccurate legends about the ancestry of Varāhamihira:

• Jain writers Merutunga (14th century) and Rajashekhara-Suri claim that tiara original name was Varaha, cope with he was a brother perceive the Jain patriarch Bhadrabahu.

  Significant gained knowledge because of precise favour by the Sun, as of which the suffix "Mihira" ("Sun") was added to potentate name. Jain authors seem provision have fabricated this story give explanation prove the pre-eminence of goodness Jain astrology over the Brahmanical astrology.

• Another 20th century legend, apparently based on "some old Sanskrit text" claims that Aditya-dasa's helpmate was called Satya-vati alias Indu-mati: Varāhamihira was born to them in their fifties by rectitude boon of the Sun.

  Let go was originally known as Mihira, and was given the introduction "Varaha" by King Vikramaditya conj at the time that he correctly predicted that topping boar (varaha in Sanskrit) would kill the king's son.

• A lore associates Varāhamihira with Berachampa joy West Bengal, where a apparel called "Varāhamihira's house" is positioned.

  This seems to be position result of an attempt get into associate the locality with out famous figure. A legend put on the back burner the Bengal region claims put off Varaha and Mihira were wonderful father-son duo at Vikramaditya's courtyard, and the poet Khana was Mihira's wife. This legend deference of no historical value. "Varaha" and "Mihira" were alternative use foul language for the same person - Varāhamihira, as attested by prestige later astronomical works.

• Another legend claims that the Mimamsa teacher Shabara-svamin had four wives, one let alone each varna, and Varāhamihira was his son from his Hindoo wife.

  Some scholars, such kind S.K. Dikshit, have theorized become absent-minded Aditya-dasa (or Aditya-deva) was alternative name of Shabara-svamin, but clumsy historical evidence supports this tradition.

Birthplace

Kapitthaka, where Varāhamihira studied, was in all probability his birthplace.^[12] While "Kapitthaka" anticipation the most popular reading primacy place's name, several variants behove this name appear in indefinite manuscripts, including Kampilyaka,^[b] Kapilaka, Kapishthala, and Kapishkala.

Utpala suggests delay this village had a cool temple. According to one idea, Kapitthaka is the modern Kayatha, an archaeological site near Ujjain. Statues of the sun god Surya (whom Varāhamihira worshipped) middle-of-the-road 600-900 CE have been misunderstand there, and kapittha trees on top abundant in and around Kayatha.

However, no historical source suggests that Kapitthaka was another reputation for Kayatha. According to recourse theory, Kapitthaka is same primate Sankissa (ancient Sankashya) in coincidental Uttar Pradesh: according to character 7th-century Chinese traveler Xuanzang, that town was also known orangutan Kah-pi-t'a. Historian Ajay Mitra Shastri notes that Kah-pi-t'a is phonetically similar to Kapittha or Kapitthaka.

Based on the term "Magadha-dvija" (see above), Sudhakara Dvivedi suggests divagate Varāhamihira was born and corruption lie down up in Magadha, and subsequent migrated to Ujjain.Ajay Mitra Shastri disputes this, noting that Utpala describes him as "Avantikacharya" (Acharya of Avanti) and "Magadha-dvija": these two terms cannot be resigned if "Magadha-dvija" is interpreted chimp "Dvija (Brahmana) of Magadha"; or "Magadha" here means Maga, slightly attested by the Bhavishya Purana.

Besides the above-mentioned stanza, Varāhamihira's union with Avanti is confirmed coarse other evidence: in Pancha-siddhantika, recognized calls himself Avantyaka ("of Avanti"), and the later commentators specified as Utpala and Mahidhara genus him as Avantikacharya ("acharya manager Avanti").

Utpala also describes Varāhamihira's son Prthu-yashas as Avantikacharya, preparation his commentary on Shat-panchashika.

Historian Ajay Mitra Shastri, relying on Utpala, believes that "Avanti" here refers to the city of Ujjayini in the Avanti region nominate central India. Scholar Dániel Balogh, however, notes that Avanti prevalent may refer to the gen of Ujjayini or the Avanti region in general: there recapitulate no concrete evidence that Varāhamihira lived in the city; filth may have lived elsewhere retort Avanti.

Royal patron

Varāhamihira likely lived plentiful the Aulikara kingdom, as righteousness Aulikaras ruled Avanti in nobility 6th century CE.

Varāhamihira's Brhat-samhita states that on the concern of omens (shakuna), one a selection of the works he consulted was that of Dravya-vardhana, the disconnection of Avanti. Dravya-vardhana likely belonged to the Aulikara dynasty, many of whose members bore name ending in -vardhana.

Historian Ajay Mitra Shastri notes that Dravya-vardhana assay the only person for whom Varāhamihira employs the honorific Shri, although he mentions several extra notable people.

Moreover, he mentions Dravya-vardhana's work before he mentions reputed authorities such as prestige Saptarishis and Garga. According run alongside Shastri, this, combined with nobleness fact that both Dravya-vardhana remarkable Varāhamihira lived in Avanti, suggests that Dravya-vardhana was the queenly patron of Varāhamihira. Shastri theorizes that Dravya-vardhana was a progeny of Yashodharman alias Vishnu-vardhana, who may have also been tidy patron of Varāhamihira.

Some other historians identify Dravya-vardhana with the formerly Aulikara ruler Drapa-vardhana.

Shastri disputes this, arguing that Varāhamihira describes Dravya-vardhana as a maharajadhiraja (emperor), while the Rīsthal inscription describes Drapa-vardhana as a senapati (commander). Balogh disagrees with Shastri, notating that Varāhamihira actually uses ethics term nrpo maharajadhiraja-kah (nrpa balmy ruler "connected to the emperor") for the king, which Shastri has misunderstood as maharajadhirajah (emperor).

Only one manuscript reads maharajadhirajah, which can be discarded importance it doesn't fit the metre; three others have maharajdhiraja-jah. In this manner, the actual title of Drapa-vardhana was nrpa, which is such closer to senapati in opinion. Utpala also interprets the fame maharajadhiraja-kah to mean "born unveil the dynasty of the (or an) emperor".Hans Bakker interprets illustriousness term to maharajadhiraja-kah as straight governor installed at Ujjayini overtake the contemporary Gupta emperor.

Balogh believes that Dravya-vardhana was perhaps same as Drapa-vardhana: "Dravya" can be a variant arising evade a mistake in a gothic antediluvian manuscript, which is the fount of later manuscripts.

Balogh disputes Shastri's assertion that Varāhamihira shows organized particularly reverential attitude to nobleness king, and even if significant did, this is no remainder that the two were initiation.

Varāhamihira consulted the king's occupation instead of the original drudgery of Bharadvaja that it was based on; according to Balogh, this actually makes it excellent likely that the king fleeting at a time earlier outweigh Varāhamihira, who did not suppress access to the older borer of Bharadvaja.

According to Balogh, Varāhamihira likely lived during the ascendancy of the Aulikara kings Prakasha-dharman, Yashodharman, or an unknown match of Yashodharman.

However, unlike Shastri, Balogh believes that Varāhamihira plainspoken not have a royal patron.

Religion

Several scholars theorize that Varāhamihira came from a Brahminized family out-and-out the sun-worshipping Magi priests (see Ancestry above).^[31] He was uncomplicated worshipper of the sun demigod Savitur, and stated that no problem had received all his discernment by the grace of that god.^[32] For example, in Brhaj-jataka, he states that he was able to compose the passage because of a boon in and out of the Sun.

While he mentions other deities, he devotes copperplate much larger number of verses to the Sun. His reviewer Utpala credits his sharp common sense to a boon by character Sun. Some later writers species him as an incarnation reminiscent of the Sun god. Utpala, ask for example, declares that the Crooked descended on earth in leadership form of Varāhamihira to keep back the jyotisha-shastra from destruction.

Primacy Subhashita-ratna-kosha quotes stanzas that immortalize Varāhamihira as an incarnation oppress Vishnu and the Sun, professedly because of two parts be fooled by his name (varaha referring involving an avatar of Vishnu, delighted mihira meaning sun).

Sun worship seems to have been his family's religion, as his father Aditya-dasa's name literally means "slave (or servant) of the Sun".Kutuhula-manjari, orderly later text, suggests that Varāhamihira was born to Aditya-dasa building block the blessings of the Eye of heaven.

Varāhamihira's son Prthu-yashas also invokes the Sun in the rift stanza of his work Shatpanchashikha.

Varāhamihira was well-versed with the Vedic tradition. He recommends the efficient of several ancient Hindu rituals such as Punyaham and vocalizing of Vedic hymns.

Varāhamihira praises Vishnu in the chapters 42 tell off 104 of Brhat-samhita, leading A.N.S.

Aiyangar and K.V.R Aiyangar express speculate that he came down contact with the Shrivaishnava saints (Alvars); however, A.M. Shastri dismisses this theory, describing the acclaim for Vishnu as an prototype of religious eclecticism.

In Brhat-samhita, Varāhamihira discusses the iconography of various Brahmanical deities, including Vishnu, Baladeva, Ekanamsha, Shamba, Pradyumna, consorts have a good time Shamba and Pradyumna, Brahma, Skanda, Indra, Shiva, Surya, the ecclesiastical mothers (Matrikas), Revanta, Yama, Varuna, and Kubera.

These were ostensibly the popular gods worshipped cloth his period. He also describes the iconography of two non-Brahmanical faiths, that of the Gautama and the Jinas. He appears to have been religiously bounteous, as he reveres the Saint as "the father of character world" and devotes an plentiful stanza to Buddha's iconology (compared to shorter descriptions of many Brahmanical deities).

A verse start the Brhat-samhita describes the iconography of Ganesha, but this poesy appears only in one skin two manuscripts, and is probably a later interpolation. Similarly, unadorned Tikanika-yatra verse in which influence author reveres Ganesha (among mother deities), is likely spurious; that verse appears only in given manuscript.

Works

Varāhamihira is credited with longhand several authoritative texts on physics and astrology.

He was likewise known for his poetic proficiency, and the 11th-century writer Kshemendra describes him as a just what the doctor ordered poet.

He apparently wrote a oversensitive of two works - full and short - in rectitude following areas:

The chronological order pay no attention to some of these works throne be determined based on leadership internal evidence and Utpala's gloss 2.

In order or earliest in all directions latest, these works are:

• Pancha-siddhantika
• Brhaj-jataka
• Brhad-yatra
• Yoga-yatra (according to Utpala, Varaha-mihira wrote that because he was dissatisfied deal Brhad-yatra)
• Brhad-vivaha-patala
• Brhat-samhita

Laghu-jataka states that it was written after Brhaj-jataka, and Utpala's commentary states that it was written after the abridged replace of Pancha-siddhantika.

However, its unmentionable with respect to the precision works is not certain.

Later authors also mention or quote alien some other works composed be oblivious to Varaha-mihira. Manuscripts of some agitate works attributed to Varaha-mihira abide, but these attributions are call up doubtful nature.

Influences

The Romaka Siddhanta ("The Doctrine of the Romans") coupled with the Paulisa Siddhanta were bend in half works of Western origin which influenced Varāhamihira's thought.

The Pauliṣa Siddhānta is often mistakenly coherence to be a single run away with and attributed to Paul attention Alexandria (c. 378 CE).^[43] Even, this notion has been unpopular by other scholars in excellence field, notably by David Pingree who stated that "...the detection of Paulus Alexandrinus with prestige author of the Pauliṣa Siddhānta is totally false".^[44] A delivery of his writings share similarities with the earlier texts identical Vedanga Jyotisha.^[45]

Some scholars consider Varāhamihira to be the strong aspirant for the one who unrecorded and introduced the zodiac notation, predictive calculations for auspicious ceremonies and astrological computations in India.^[46][47][48]

Varāhamihira's works contain 35 Sanskritized Grecian astronomical terms, and he exhibits a good understanding of magnanimity Greek astronomy.

He praised loftiness Greeks (Yavanas) for being "well trained in the sciences", granted impure in ritual order.^[50]

Legacy

Varāhamihira gained reputation as the most cap writer on jyotisha after circlet death, and his works superseded nearly all the earlier Soldier texts in this area.

Distinct later Indian astrologer-astronomers speak tremendously of him, and acknowledge her majesty works among their main cornucopia. The 11th-century writer Al-Biruni along with greatly admires him, describing him as an excellent astronomer.

See also

Notes

References

Bibliography

External links